A Meditation For The In-Between

By Sandra Mondykowski Temple

Preparing for the space between Erev Rosh Hashanah and Kol Nidreii:

“See, this day I set before you blessing and curse: blessing if you obey the commandments of Hashem that I enjoin upon you this day.” (Deut. 11: 26-27)

“In connection of the mitzvah of following the right path, it has been taught: as God is called gracious, so must you be gracious; as God is compassionate, so must you be; as God is holy, so must you follow the path of holiness. Therefore the prophets described God as possessing these attributes: endlessly patient and loving, just and upright, wholehearted, and the like. Their intention was to teach us that these are the good and praiseworthy paths for us to follow as we attempt, according to our capacities, to imitate God.” (Maimonides, 12th century)

We are on a journey across the Jordan from one bank to the next, one year to the next, one set of past behaviors to those we wish to embrace. As we prepare to cross, to make a turn towards Hashem, it can feel like one small step, or like an immeasurable distance. We pray for the courage to take that leap of faith from one bank to the next – to cross over our personal Jordans. What Jordan do you need to cross, what change do you need to make? We acknowledge that the pain of change is a reality. But so is the pain of no change when change is called for. Choose this reality. Choose blessing. Choose life.

Magen David

By Astrid Rawdon-Fader (embroidery)

Shema

By Jeffrey Melzack (42”x42”, oil/canvas)
Shema means to listen, to heed. To many, it is the central prayer recited morning and evening by Jews worldwide. The imagery of the painting is presented in four sections:
Top left: Moses goes up Sinai and brings down the tablets of the Decalogue.
Top right:Moses brings the people to the Jordan after forty years of wandering. The sphere is God watching, waiting for the people to arrive as this pivotal moment begins to play out.
Bottom left: the suffering of the Jewish people through centuries of enslavement in Egypt and, in our own time,  the Holocaust.
Bottom right: symbols of prayer (prayer shawl), lit candle and the circle of our faith, unbroken.

Solitude

By Ellen Basile (watercolor)

Honey

By Barbara Foth Lezberg (made from the remnants of the PPE she sewed for the community.)

Without Beginning…

By Jeffrey Melzack (oil/canvas)

In the painting God looks over creation (God is the sphere top right) He is without beginning, without end, but His/Her creation has a beginning and an end. What that beginning, middle, and end look like is up to us. Once creation is accomplished it becomes our responsibility to maintain God’s creation not only through good works, but through God’s law, man-made law, based on respect for humanity, all of humanity and of the environment and how we pass the mantle of God’s creation to the next generation. We are ultimately responsible for what happens in this life. The choices we make determines the outcomes that we seek. This is the vision I had of our covenant with God. He/She creates, we maintain.

The Path Forward

By Rabbi David G. Winship (pastels and colored pencil)

How Glorious Your Tents

By Jeffrey Melzack (colored pencil, watercolor and ink)

Magen David (Star of David) by Emma Cawley

Yom Kippur at Home

Yom Kippur, the apex of our liturgical calendar, is a day filled with communal choreography. In the ancient Temple, it was the one day of the year that the High Priest entered the Holy of Holies, to approach and ask forgiveness before the tablets of the law and the throne of God. On this day, the whole nation was to gather in Jerusalem to bear witness. In our little shul (synagogue), Yom Kippur has for years been a time of gathering and of grand moments. Who can forget the sounds and sights of Kol Nidrei as Cantor Howard approached the open ark surrounded by the lay leaders of our community carrying our holy Torah scrolls? Who can forget our rabbis and Cantor Howard laying prostrate in front of the open ark? As we set ourselves to the task of observing Yom Kippur in our homes, we must remember that despite the powerful communal observances, Yom Kippur is one of the most profoundly private and personal days of the year. Perhaps, this year, we have a chance to understand Yom Kippur at its core. As the leaders of our community pray on behalf of all Israel, we are each asked to sit, pray, and meditate: We are asked not to eat, to think of nothing other than our souls and not our bodies, our characters and not our reputations. We are asked to consider our distance from the Good, the Divine, and the path we must take to draw closer. 

Yom Kippur at home offers an opportunity, through prayer, study, and reflection, to enter into your own Holy of Holies, to sit before our Law and the Divine throne, and ask for forgiveness and the strength to be renewed. May the texts you find on the pages that follow provide you grounding and strength for your journey inward.

The Angel Outside

By Peter Hanson

There you sat

your bags on your lap

like foundling wolf pups

wild brown eyes averting the shades of the border guards

worn blanket wrapping your small shoulders

in a wildflower bouquet

wet with sunshine

to those not blinded by your nut-brown skin

your untamed frame weary from the road

your hungry cheeks hollowed by the light years of your journey

Child of Shekinah

mother of angels

how could I not take you in

the fruit of your hands fed my voice my step

the songs of your eyes my soul

Tonight before my table of ripe figs I wander hungry

through jungles and deserts to the door yard

where I turned my flaming sword

averted my eyes

and closed my heart in a tight fist

Oh I long for the songs of angels

for the winds of the unspoiled land

wrap me safe in your wings round my shoulders

bear me safe through the light years at hand

Outside the gates of Eden

the cherubim roam in the camps

while the law keeps a chokehold on passage

and bays like the hound of Hell

Leaving Behind Lightness of Mind – Meditation

Our rabbis teach us to meditate for an hour before engaging in the important daily work of tefillah, prayer. They teach us that we must focus our minds on Torah, on songs, and on learning in order to center ourselves and prepare our souls for the tough work of prayer and introspection. To look deep, we know, requires energy and the right frame of mind. If this is a good idea each day, it is surely a necessity for one about to engage in the rituals of Yom Kippur. Please use the meditation below to ground yourself before engaging in the rituals and prayers of Yom Kippur. Allow this time to help move you from a place of lightness, where thoughts drift in and out, to a place of focus, where the path ahead is clear and your steps purposeful. 

A Yom Kippur Meditation

By Sandra Mondykowski Temple

For transgressions against God, the Day of Atonement atones, 

but for transgressions of one human being against another, 

the Day of Atonement does not atone until they have made peace with one another. 

Gates of Repentance, pg. 324

With every offence there is a loss…

Loss of trust, of confidence, of security.

With every injury there is more loss…

Of self, of faith, of hope.

There is a loss of inner light.”

Karen D. Kedar, The Bridge to Forgiveness

The Spanish rabbi and author of Duties of the Heart, Bachya ibn Pakuda (1050-1120), teaches that the essential components of repentance are four:

1. That you should regret the past sins you committed

2. That you abandon and turn away from them

3. That you confess them and beseech forgiveness for having committed them

4. That you take on yourself with heart and soul not to repeat them.

We need to forgive so we can heal. Forgiveness means not wanting to get even. Forgiveness means letting go of self-will. Anger and hate are forms of self-will that take up room in our heart. Yet a still small voice inside us wants to forgive. Just as others have forgiven us, we need to forgive them, and we need to forgive ourselves as well. When we forgive ourselves and others, we make room in our hearts for Hashem. By giving up our anger, our resentments, and our self-defeating behaviors, we let that still small voice come through a little louder. This is how we heal. This is why forgiveness is so powerful.

What is hateful to you, do not do to others. 

The rest is commentary; you must go and study it.

Hillel

Lashon Hara

Without wood, a fire will go out, and without gossip, quarreling will stop. 

Proverbs 26:20

Reckless words pierce like a sword but the tongue of the wise brings healing. 

Proverbs 12:18

A healing tongue is a tree of life but a devious one makes for a broken spirit. 

Proverbs. 15:4

Judaism is intensely aware of the power of speech and the harm that can be done through it, especially now, when so many of us have access to social media and its dangerous anonymity. In the Al Cheit confession we recite on Yom Kippur, 11 of the 43 sins are sins of speech. Speech has been compared to an arrow – once the words are released, like an arrow, they cannot be recalled, and the harm they do cannot always be predicted. The person who listens to gossip is even worse than the person who tells it, because less harm could be caused by gossip that is not listened to and then spread. The Talmud says that lashon hara kills three: the person who speaks it, the person who hears it, and the person about whom it is told. (Talmud Arachin 15b)

Nobody’s Friend

My name is Gossip. I have no respect for justice 

I maim without killing. 

I break hearts and ruin lives.

I am cunning and malicious and gather strength with age.

The more I am quoted the more I am believed.

My victims are helpless.

They cannot protect themselves against me because I have no name and no face.

To track me down is impossible.

The harder you try, the more elusive I become.

I am nobody’s friend.

Once I tarnish a reputation, it is never the same.

I topple governments and wreck marriages.

I ruin careers and cause sleepless nights, heartaches and indigestion.

I make innocent people cry in their pillows.

Even my name hisses. I am called Gossip.

I make headlines and headaches.

Before you repeat a story, ask yourself:

Is it true? Is it harmless? Is it necessary?

Sticks and stones may break our bones, but words will break our hearts.

Robert Fulghum

Pause before judging. 

Pause before assuming.

Pause before accusing. 

Pause before reacting.

Practice the pause between the match of your feelings and the flame of your reactions.

Lights, Prayer, Shofar!

Now that we are in the right frame of mind, centered and focused on the task at hand, we invite you to participate with us in the rituals and prayers of this holy day. Do not feel that you have to read through and offer each and every prayer below. Rather, find your way through the same way you would through an orchard of apples. Appreciate the beauty of the scenery, the beauty of the moment, and pick only what looks tasty and ripe. We hope that you will find the offerings below satisfying for your body and soul.

As We Enter

As we enter into Yom Kippur, the chazzan, the cantor, chants the words of Kol Nidreii three times, including the following:

Machzor Yom Kippur Ashkenaz, Kol Nidrei 6-12

With the consent of the Almighty, and consent of this congregation, in a convocation of the heavenly court, and a convocation of the lower court (The court of humanity), we hereby grant permission to pray with transgressors.

As we begin our prayers on Yom Kippur we acknowledge that all of us need permission to enter into this space. That all of us come bearing wrongs and hurt that we have caused others and the emotional and physical bruises of the wrong done to us. But know, no matter the condition of you and your soul, you and your relationships: To all who enter this space, CONSENT IS GIVEN. You are allowed, here, to pray, to show brokenness, and to ask for forgiveness.

We agree to show up here and pray, even with our broken selves. We agree not to ask the best of our fellow on this day, but to allow each other the space to break and rebuild. Today is not a day of perfection, where only those judged worthy may enter and offer praise. Today, Yom Kippur, is a day for brokenness. A day in which we might wear our finery, but we know there is a soul covered in schmutz beneath.

Nevertheless, you are allowed here, you are welcomed here. There is room for you to sit next to all the rest of us. Here, on this day, consent is given, and we can break, pause, fast, and rebuild. 

Blessing the Children

If you are in a group with children, you may offer this blessing to them. If there are no children present in your home, we ask that you offer this blessing on behalf of the Temple Beth David community to the next generation of our Temple family. We all show our love for Judaism when we are together, whether through song, food, a caring hand, or a supportive shoulder. When we do these things in community, the children in our community see, and they learn. Our rabbis teach: all those who teach a child are called parents. Having set an example for them, we ask that you bless Temple Beth David’s children.

יְשִׂימְךָ אֱלֹהִים כְּאֶפְרַיִם וְכִמְנַשֶּׁה, וכְּשָׂרָה רִבְקָה רָחֵל וְלֵאָה, יְבָרֶכְךָ יְהֹוָה וְיִשְׁמְרֶךָ: יָאֵר יְהֹוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ: יִשָּׂא יְהֹוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם:

Y’SIMCHA Elohim k’Efrayim v’chiM’nasheh, k’Sarah, k’Rivkah, k’Rachel uch’Leah. Y’varech’cha Adonai v’yishm’recha. Ya-eir Adonai panav eilecha vichuneka. Yisa Adonai panav eilecha v’yaseim l’cha shalom. 

May God make you like Ephraim and Menashe, like Sarah, Rebecca, Rachel, and Leah. May Adonai bless you and guard you. May Adonai shine God’s countenance upon you, and be gracious unto you. May Adonai turn God’s countenance toward you and grant you peace.

יהִי רָצוֹן מִלִּפְנֵי אָבִינוּ שֶׁבַּשָּׁמַיִם, שֶׁיִּתֵּן בְּלִבְּךָ אַהֲבָתוֹ וְיִרְאָתוֹ וְתִהְיֶה יִרְאַת יְהֹוָה עַל פָּנֶיךָ כָּל יָמֶיךָ שֶׁלֹּא תֶחֱטָא, וּתְהִי חֶשְׁקְךָ בַּתּוֹרָה וּבְמִצְוֹת עֵינֶיךָ לְנֹכַח יַבִּיטוּ פִּיךָ יְדַבֵּר חָכְמוֹת וְלִבְּךָ יֶהְגֶּה אֵימוֹת: יָדֶיךָ יַעַסְקוּ בְּמִצְוֹת. רַגְלֶיךָ יָרוּצוּ לַעֲשׂוֹת רְצוֹן אָבִיךָ שֶׁבַּשָּׁמַיִם. יִתֵּן לְךָ בָּנִים וּבָנוֹת צַדִּיקִים וְצִדְקָנִיּוֹת עוֹסְקִים בַּתּוֹרָה וּבְמִצְוֹת כָּל יְמֵיהֶם, וִיהִי מְקוֹרְךָ בָּרוּךְ. וְיַזְמִין לְךָ פַּרְנָסָתְךָ בְּהֶתֵּר בְּנַחַת וּבְרֶוַח מִתַּחַת יָדוֹ הָרְחָבָה וְלֹא עַל יְדֵי מַתְּנַת בָּשָׂר וָדָם פַּרְנָסָה שֶׁתִּהְיֶה פָּנוּי לַעֲבוֹדַת יְהֹוָה וְתִכָּתֵב וְתֵחָתֵם לְחַיִּים טוֹבִים וַאֲרֻכִים בְּתוֹךְ כָּל צַדִּיקֵי יִשְׂרָאֵל אָמֵן:

And may it be the will of our Parent in heaven, to place in your heart love and fear of God. May the fear of Adonai be upon your face all the days of your life, so that you will not sin. May your desire be for Torah and Mitzvot, may your eyes look straightforward, may your mouth speak with wisdom, may your heart meditate with reverence, may your hands be engaged in mitzvot, and may your feet hasten to do the will of our Parent in heaven. May the Almighty grant you children who will grow up to be righteous, occupying themselves with Torah and mitzvot all their days. May your source be blessed, and may God grant that your livelihood come with honesty, ease and abundance, from God’s generous hand, and not from the gifts of people; a livelihood that will free you to serve God. May you be inscribed and sealed for a good, long life together with all the righteous of Israel. Amen.

Candle Lighting

To welcome in the holiday, we kindle the Yom Kippur candles. This is the first of several candles we shall light on this day. We light holiday candles now, and later the Yizkor (Memorial) candle, and, finally, a havdalah candle at the end. May the light from these three sources, the light of chag (our holiday,) the light of those no longer with us, and the light of chol (the everyday) shine throughout our world not just on this holy of holy days, but all year long.

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּֽנוּ לְהַדְלִיק נֵר (של שבת ו)שֶׁל יוֹם הַכִּפּוּרִים

Baruch atah, Adonai, Eloheinu melech haolam, asher kid’shanu b’mitzvotav, v’tzivanu l’hadlik ner [shel Shabbat v’] shel Yom HaKippurim. 

Blessed are You, Adonai, our God, Ruler of the Universe, Who sanctified us with His commandments and commanded us to kindle the light of the Day of Atonement.

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם שֶׁהֶחֱיָֽנוּ וְקִיְּמָֽנוּ וְהִגִּיעָֽנוּ לַזְמַן הַזֶּה

Baruch atah, Adonai, Eloheinu melech haolam, shehecheyanu v’kiy’manu v’higianu laz’man hazeh. 

Blessed are You, Adonai, our God, Ruler of the Universe, Who has kept us alive and sustained us, and brought us to this season.

All Our Vows – Kol Nidrei

Every year as we gather for the beginning of Yom Kippur, our cantor, surrounded by our Torah scrolls and the leaders of our community, repeats this plea three times: “Forgive the entire congregation of the Children of Israel and the stranger amongst them; for the entire people sin unintentionally.” We know that we have failed to remember every wrong we have committed, that much of what we left undone this year simply, and regretfully, just escaped our attention. For all that we forgot, for all that we didn’t have time to address, we ask: please forgive us; it was not our intention to do this wrong. Please forgive us!

We say three times:

עַל דַּֽעַת הַמָּקוֹם וְעַל דַּֽעַת הַקָּהָל. בִּישִׁיבָה שֶׁל מַֽעְלָה וּבִישִׁיבָה שֶׁל מַֽטָּה. אָֽנוּ מַתִּירִין לְהִתְפַּלֵּל עִם הָעֲבַרְיָנִים

With the consent of the Almighty, and consent of this congregation, in a convocation of the heavenly court, and a convocation of the lower court, we hereby grant permission to pray with transgressors.

We say three times:

כָּל נִדְרֵי וֶאֱסָרֵי וּשְׁבוּעֵי וַחֲרָמֵי וְקוֹנָמֵי וְכִנּוּיֵי. וְקִנוּסֵי דִּנְדַֽרְנָא. וּדְאִשְׁתַּבַּֽעְנָא. וּדְאַחֲרִימְנָא. וּדְאָסַֽרְנָא עַל נַפְשָׁתָֽנָא. מִיּוֹם כִּפּוּרִים זֶה עַד יוֹם כִּפּוּרִים הַבָּא עָלֵֽינוּ לְטוֹבcָה. בְּכֻלְּהוֹן אִחֲרַֽטְנָא בְהוֹן. כֻּלְּהוֹן יְהוֹן שָׁרָן. שְׁבִיקִין, שְׁבִיתִין, בְּטֵלִין וּמְבֻטָּלִין, לָא שְׁרִירִין וְלָא קַיָּמִין: נִדְרָֽנָא לָא נִדְרֵי. וֶאֱסָרָֽנָא לָא אֱסָרֵי. וּשְׁבוּעָתָֽנָא לָא שְׁבוּעוֹת:

All vows, and things we have made forbidden to ourselves, and oaths, and items we have consecrated to the Temple, and vows issued with the expression “konum,” and vows which are abbreviated, and vows issued with the expression “kanos,” that we have vowed, and sworn, and dedicated, and forbidden ourselves; from this Yom Kippur until next Yom Kippur— may it come to us at a good time— we regret having made them; may they all be permitted, forgiven, eradicated and nullified, and may they not be valid or exist any longer. Our vows shall no longer be vows, and our prohibitions shall no longer be prohibited, and our oaths are no longer oaths.

We say three times:

וְנִסְלַח לְכָל עֲדַת בְּנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם כִּי לְכָל הָעָם בִּשְׁגָגָה

Forgive the entire congregation of the Children of Israel and the stranger amongst them; for the entire people sin unintentionally.

סְלַח נָא לַעֲו‍ֹן הָעָם הַזֶּה כְּגֹֽדֶל חַסְדֶּֽךָ וְכַאֲשֶׁר נָשָֽׂאתָה לָעָם הַזֶּה מִמִּצְרַֽיִם וְעַד הֵֽנָּה: וְשָׁם נֶאֱמַר

Please pardon the sins of this nation in accordance with the greatness of Your lovingkindness; and as You forgave this people from when it left Mitzrayim until now. And there it is said:

We say three times:

וַיֹּֽאמֶר יְהֹוָה סָלַֽחְתִּי כִּדְבָרֶֽךָ

“And Adonai said I have pardoned [them] as you have asked”

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם שֶׁהֶחֱיָֽנוּ וְקִיְּמָֽנוּ וְהִגִּיעָֽנוּ לַזְּמַן הַזֶּה

Blessed are You, Adonai, our God, Ruler of the Universe Who has kept us alive and sustained us and brought us to this time.

Remember Us for Life – Zochreinu

One of the most powerful themes that is present throughout Yom Kippur is that of memory. In order to make our way into the new year with a clean slate our task is not to forget, but rather to remember. We think back on our year, on our moment of brokenness and missing the mark. Why remember and not just forget as we move towards the new? Remembering is what allows us to move forward to life. Those who forget are themselves forgotten. Those who remember are remembered themselves for life!

זָכְרֵֽנוּ לְחַיִּים מֶֽלֶךְ חָפֵץ בַּחַיִּים וְכָתְבֵֽנוּ בְּסֵֽפֶר הַחַיִּים לְמַעַנְךָ אֱלֹהִים חַיִּים

Remember us for life Ruler, Who desires life; and inscribe us in the Book of Life, for Your sake, Living God.

There Are Times

By Terra Mikalson

There are times you cry and no one is around to hear. Those are easy to remember. 

But remember too, the times you needed a hand and someone gave it, the times you ached for touch and someone embraced you, the times you thought you could not go on but something inside sustained you: the awesome loving-kindness that lives in each of our hearts. That lovingkindness that came to pick me up and take me home, no questions asked, from some strange town I had to stop at as I felt a panic attack coming on. The lovingkindness that followed me through difficult, vulnerable conversations so our relationship could grow: the lovingkindness that fills the virtual rooms of each support group I gratefully host.

The lovingkindness in my heart and in your heart leaves me in awe. 

You Have Chosen Us; You Loved Us

As we plead before the throne of the Good on Yom Kippur we remind ourselves and God of the long relationship of which we are a part. It is not just we who stand here today asking for forgiveness. Our ancestors and their merits stand with us today as well. We are taught that all of us were present at the moment of giving Torah on Mt. Sinai. In this way, our rabbis read us back into our foundational stories, creating a place for each Jew in our storied relationship with the Good. Here, in our Yom Kippur prayers, we reverse this process and bring our ancestors to stand shoulder to shoulder with us as we look towards a new year and a future of possibility.

אַתָּה בְחַרְתָּֽנוּ מִכָּל הָעַמִּים. אָהַֽבְתָּ אוֹתָֽנוּ וְרָצִֽיתָ בָּֽנוּ. וְרוֹמַמְתָּֽנוּ מִכָּל הַלְּשׁוֹנוֹת. וְקִדַּשְׁתָּֽנוּ בְּמִצְוֹתֶֽיךָ. וְקֵרַבְתָּֽנוּ מַלְכֵּֽנוּ לַעֲבוֹדָתֶֽךָ. וְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ עָלֵֽינוּ קָרָֽאתָ:

You chose us from [among] all the peoples; You loved us and took pleasure in us; You exalted us above all languages, and You sanctified us with Your commandments; You drew us near, our Ruler, to Your service and Your great and Holy Name, You have pronounced upon us.

וַתִּתֶּן לָֽנוּ יְהֹוָה אֱלֹהֵֽינוּ בְּאַהֲבָה (אֶת־יוֹם הַשַּׁבָּת הַזֶּה וְ)אֶת יוֹם הַכִּפֻּרִים הַזֶּה לִמְחִילָה וְלִסְלִיחָה וּלְכַפָּרָה וְלִמְחָל בּוֹ אֶת כָּל עֲו‍ֹנוֹתֵֽינוּ (בְּאַהֲבָה) מִקְרָא קֹֽדֶשׁ זֵֽכֶר לִיצִיאַת מִצְרָֽיִם

And You gave us Adonai, our God, in love, (On Shabbat add: this Shabbat Day and) this Day of Atonement, for forgiveness, pardon and atonement, and to forgive thereon all our iniquities; (On Shabbat add: with love) a day of holy assembly commemorating the exodus from Mitzrayim (Egypt).

Ya’aleh v’Yavo – May There Ascend 

As we turn to these words of our tradition, take a moment to recall those of your family and community who are no longer with us. Say their names out loud, recalling a trait they held dear, tell a story about them connected to that trait. We ask that the merit of our ancestors be gathered here and remembered for our sake.

אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ ואמותינו יַעֲלֶה וְיָבֹא וְיַגִּֽיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵֽנוּ וּפִקְדוֹנֵֽנוּ וְזִכְרוֹן אֲבוֹתֵֽינוּ ואמותינו וְזִכְרוֹן מָשִֽׁיחַ בֶּן דָּוִד עַבְדֶּֽךָ וְזִכְרוֹן יְרוּשָׁלַֽיִם עִיר קָדְשֶֽׁךָ וְזִכְרוֹן כָּל עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶֽיךָ. לִפְלֵיטָה לְטוֹבָה לְחֵן וּלְחֶֽסֶד וּלְרַחֲמִים לְחַיִּים וּלְשָׁלוֹם בְּיוֹם הַכִּפֻּרִים הַזֶּה. זָכְרֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ בּוֹ לְטוֹבָה. וּפָקְדֵֽנוּ בוֹ לִבְרָכָה. וְהוֹשִׁיעֵֽנוּ בוֹ לְחַיִּים. וּבִדְבַר יְשׁוּעָה וְרַחֲמִים חוּס וְחָנֵּֽנוּ. וְרַחֵם עָלֵֽינוּ וְהוֹשִׁיעֵֽנוּ. כִּי אֵלֶֽיךָ עֵינֵֽינוּ. כִּי אֵל מֶֽלֶךְ חַנּוּן וְרַחוּם אָֽתָּה:

Our God and God of our ancestors, may there ascend, come, and reach, appear, be desired, and heard, counted and recalled our remembrance and reckoning; the remembrance of our ancestors; the remembrance of the Messiah the child of David, Your servant; the remembrance of Yerushalayim, city of Your Sanctuary and the remembrance of Your entire people, the House of Israel, before You for survival, for well-being, for favor, kindliness, compassion, for life and peace on this Day of Atonement. Remember us Adonai, our God on this day for well-being; be mindful of us on this day for blessing, and deliver us for life. In accord with the promise of deliverance and compassion, spare us and favor us, have compassion on us and deliver us; for to You our eyes are directed because You are the Almighty, Who is Ruler, Gracious and Merciful.

Forgive Us!

Having gathered the support of our Jewish ancestral, familial, and communal loved ones, we now have the strength to ask the Good, the Divine, the World for forgiveness. We know that we have done wrong and regret our actions. We are not in denial anymore. Rather, we are here before the Holy One on this Day of Awe asking for a measure of that Good forgiveness. We come forward knowing all too well that it is now out of our hands. We must ask for forgiveness and hope that it will be given. 

אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ ואמותינו. מְחֹל לַעֲו‍ֹנוֹתֵֽינוּ (בְּיוֹם הַשַּׁבָּת הַזֶּה וּ) בְּיוֹם הַכִּפֻּרִים הַזֶּה. מְחֵה וְהַעֲבֵר פְּשָׁעֵֽינוּ וְחַטֹּאתֵֽינוּ מִנֶּֽגֶד עֵינֶֽיךָ. כָּאָמוּר אָנֹכִי אָנֹכִי הוּא מוֹחֶה פְשָׁעֶֽיךָ לְמַעֲנִי וְחַטֹּאתֶֽיךָ לֹא אֶזְכֹּר: וְנֶאֱמַר מָחִֽיתִי כָעָב פְּשָׁעֶֽיךָ וְכֶעָנָן חַטֹּאתֶֽיךָ שׁוּבָה אֵלַי כִּי גְאַלְתִּֽיךָ: וְנֶאֱמַר כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהֹוָה תִּטְהָֽרוּ

Our God and God of our ancestors, forgive our iniquities (On Shabbat add: on this Shabbat day, and) on this Day of Atonement. Blot out and remove our transgressions and sins from before Your eyes, as it is said: “I, I [alone] am God Who blots out your transgressions for My own sake; and your sins, I will not recall.” And it is said, “I have swept away like a thick cloud your transgressions, and like a mist your sins; return to Me, for I have redeemed you.” And it is said, “For on this day God will make atonement for you, to cleanse you; from all your sins, before Adonai, you will be cleansed.”

Sanctify Us

What is holy in this world? What sanctifies and separates the ordinary from the holy and Divine? Our rabbis teach that the Divine is to be found in everything. In us, in nature, in the very chair and table where we sit. So, if everything is filled with the Divine, what makes something holy vs. ordinary? The rabbis teach us simply: our actions and our perception. If you engage in mitzvot, with our teachings, then you activate the sanctity in everything around you. If you look and know that the Divine is in everything, suddenly you can see the Good, the Divine, everywhere.

(אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ רְצֵה בִמְנוּחָתֵֽנוּ) קַדְּשֵֽׁנוּ בְּמִצְוֹתֶֽיךָ וְתֵן חֶלְקֵֽנוּ בְּתוֹרָתֶֽךָ שַׂבְּעֵֽנוּ מִטּוּבֶֽךָ וְשַׂמְּחֵֽנוּ בִּישׁוּעָתֶֽךָ: (וְהַנְחִילֵֽנוּ יְהֹוָה אֱלֹהֵֽינוּ בְּאַהֲבָה וּבְרָצוֹן שַׁבַּת קָדְשֶֽׁךָ וְיָנֽוּחוּ בוֹ יִשְׂרָאֵל מְקַדְּשֵׁי שְׁמֶֽךָ) וְטַהֵר לִבֵּֽנוּ לְעָבְדְּךָ בֶּאֱמֶת כִּי אַתָּה סָלְחָן לְיִשְׂרָאֵל וּמָחֳלָן לְשִׁבְטֵי יְשֻׁרוּן בְּכָל דּוֹר וָדוֹר וּמִבַּלְעָדֶֽיךָ אֵין לָֽנוּ מֶֽלֶךְ מוֹחֵל וְסוֹלֵֽחַ אֶלָּא אָֽתָּה: בָּרוּךְ אַתָּה יְהֹוָה מֶֽלֶךְ מוֹחֵל וְסוֹלֵֽחַ לַעֲו‍ֹנוֹתֵֽינוּ וְלַעֲו‍ֹנוֹת עַמּוֹ בֵּית יִשְׂרָאֵל. וּמַעֲבִיר אַשְׁמוֹתֵֽינוּ בְּכָל שָׁנָה וְשָׁנָה. מֶֽלֶךְ עַל כָּל הָאָֽרֶץ מְקַדֵּשׁ (הַשַּׁבָּת וְ) יִשְׂרָאֵל וְיוֹם הַכִּפֻּרִים:

(On Shabbat add: Our God and God of our fathers, be pleased with our rest) Sanctify us with Your commandments and give us our share in Your Torah; satisfy us from Your goodness and gladden us with Your deliverance, (On Shabbat add: And give us as our inheritance Adonai our God with love and with pleasure Your holy Sabbath; and may Israel rest thereon— they who are sanctifiers of Your Name) and purify our hearts to serve You in truth, For You are the Pardoner of Israel, and the Forgiver of the tribes of Yeshurun in every generation, and beside You, we have no ruler who forgives and pardons, only You! Blessed are You, Ruler Who forgives and pardons our iniquities, and the iniquities of God’s people, the House of Israel; and Who removes our trespasses each year; Ruler over the whole earth, Sanctifier (On Shabbat add: of the Shabbat and) of Israel and the Day of Atonement.

Shalom Rav – Abundant Peace 

שָׁלוֹם רָב עַל יִשְׂרָאֵל עַמְּךָ. תָּשִׂים לְעוֹלָם כִּי אַתָּה הוּא מֶֽלֶךְ אָדוֹן לְכָל הַשָּׁלוֹם וְטוֹב בְּעֵינֶֽיךָ לְבָרֵךְ אֶת עַמְּךָ יִשְׂרָאֵל בְּכָל עֵת וּבְכָל שָׁעָה בִּשְׁלוֹמֶֽךָ

Shalom rav al Israel am’cha tasim l’olam — ki atah hu melech adon l’chol hashalom; v’tov b’einecha l’vareich et am’cha Israel, b’chol eit uvchol shaah, bishlomecha. 

Abundant peace upon Israel, Your people, bestow forever, for You Ruler are Master of all peace. And may it be good in Your eyes and to bless Your people Israel, at all times and at every moment with Your peace.

May We Be Inscribed

God is not a bouncer and this is not the list of invitees for the club. We wish to be REMEMBERED and inscribed before the Divine. Why remembered and not just inscribed? We know that we have cleaned up nicely in honor of this day, but not through that merit alone do we wish to be inscribed, but rather in connection with our whole year. As we reset and ask for a clean slate we do not forget, we are remembered.

בְּסֵֽפֶר חַיִּים בְּרָכָה וְשָׁלוֹם וּפַרְנָסָה טוֹבָה נִזָּכֵר וְנִכָּתֵב לְפָנֶֽיךָ אֲנַֽחְנוּ וְכָל עַמְּךָ בֵּית יִשְׂרָאֵל לְחַיִּים טוֹבִים וּלְשָׁלוֹם

B’sefer chayim, b’rachah, v’shalom, ufarnasah tovah, nizacheir v’nikateiv l’fanecha, anachnu, v’chol am’cha beit Israel, l’chayim tovim ulshalom! 

In the book of life, blessing, peace and abundant maintenance, may we be remembered and inscribed before You; we and all Your people, the House of Israel for a good life and peace.

בָּרוּךְ אַתָּה יְהֹוָה עֹשֶׂה הַשָּׁלוֹם

Baruch atah, Adonai, oseih hashalom. 

Blessed are You, Adonai, Who makes the peace. 

May My Words Be Acceptable

יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶֽיךָ יְהֹוָה צוּרִי וְגוֹאֲלִי

Yihiyu l’ratzon imrei-fi v’hegyon libi l’fanecha, Adonai, tzuri v’go·ali. 

May the words of my mouth be acceptable and the thoughts of my heart — before You Adonai, my Rock and my Redeemer.

עֹשֶׂה הַשָּׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵֽינוּ וְעַל כָּל יִשְׂרָאֵל ועל כל יושבי תבל וְאִמְרוּ אָמֵן

Oseh shalom bimromav, hu yaaseh shalom aleinu, v’al kol Israel v’al kol yoshvei teiveil. V’imru: Amen. 

May the One Who makes the peace in God’s high heavens make peace upon us and upon all Israel, and upon all who dwell on earth. Amen.

Vidui – Confession

During the recitation of the Vidui, it is traditional to strike your chest over your heart with the mention of each sin. We offer here a public confession, listing all possible sins, not being specific with those that we, ourselves have committed. Yet, even though we are not asked to list out our own specific sins, each word strikes us, causes a weight to be felt on our souls. As we read through, we ask ourselves, “Have I done this? What on this list am I guilty of?” With each strike of our fist against our heart, the whole community offering forward these words, we begin to realize, these things happen, and we all bear responsibility. As you recite these words and start to take in the alphabet of wrongs, misdeeds, and sins below, allow yourself not to just ask, “Of which of these am I guilty?” But rather, with each strike of the chest, feel our communal responsibility.

אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ ואמותינו תָּבֹא לְפָנֶֽיךָ תְּפִלָּתֵֽנוּ, וְאַל תִּתְעַלַּם מִתְּחִנָּתֵֽנוּ שֶׁאֵין אֲנַֽחְנוּ עַזֵּי פָנִים וּקְשֵׁי עֹֽרֶף לוֹמַר לְפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ ואמותינו צַדִּיקִים אֲנַֽחְנוּ וְלֹא חָטָֽאנוּ אֲבָל אֲנַֽחְנוּ וַאֲבוֹתֵֽינוּ ואמותינו חָטָֽאנוּ

אָשַֽׁמְנוּ. בָּגַֽדְנוּ. גָּזַֽלְנוּ. דִּבַּֽרְנוּ דֹּֽפִי. הֶעֱוִֽינוּ. וְהִרְשַֽׁעְנוּ. זַֽדְנוּ. חָמַֽסְנוּ. טָפַֽלְנוּ שֶֽׁקֶר. יָעַֽצְנוּ רָע. כִּזַּֽבְנוּ. לַֽצְנוּ. מָרַֽדְנוּ. נִאַֽצְנוּ. סָרַֽרְנוּ. עָוִֽינוּ. פָּשַֽׁעְנוּ. צָרַֽרְנוּ. קִשִּֽׁינוּ עֹֽרֶף. רָשַֽׁעְנוּ. שִׁחַֽתְנוּ. תִּעַֽבְנוּ. תָּעִֽינוּ. תִּעְתָּֽעְנוּ

סַֽרְנוּ מִמִּצְוֹתֶֽיךָ וּמִמִּשְׁפָּטֶֽיךָ הַטּוֹבִים וְלֹא שָֽׁוָה לָֽנוּ. וְאַתָּה צַדִּיק עַל כָּל הַבָּא עָלֵֽינוּ. כִּי אֱמֶת עָשִֽׂיתָ וַאֲנַֽחְנוּ הִרְשָֽׁעְנוּ

מַה נֹּאמַר לְפָנֶֽיךָ יוֹשֵׁב מָרוֹם. וּמַה נְּסַפֵּר לְפָנֶֽיךָ שׁוֹכֵן שְׁחָקִים. הֲלֹא כָּל הַנִּסְתָּרוֹת וְהַנִּגְלוֹת אַתָּה יוֹדֵֽעַ:

Ashamnu, bagadnu, gazalnu, dibarnu dofi. He·evinu, v’hirshanu, zadnu, chamasnu, tafalnu sheker. Yaatznu ra, kizavnu, latznu, maradnu, niatznu, sararnu, avinu, pashanu, tzararnu, kishinu oref. Rashanu, shichatnu, tiavnu, ta·inu, titanu. 

Our God and God of our ancestors, let our prayer come before you and do not ignore our supplication. For we are not so bold-faced and stiff-necked to say to you, Adonai, our God, and God of our ancestors, “We are righteous and have not sinned.” But, indeed, we and our ancestors have sinned. We have trespassed against God and humanity, and we are devastated by our guilt; 

We have betrayed God and humanity, we have been ungrateful for the good done to us; We have stolen; We have slandered. We have caused others to sin; We have caused others to commit sins for which they are called רְשָׁעִים, wicked; We have sinned with malicious intent; We have forcibly taken others’ possessions even though we paid for them; We have added falsehood upon falsehood; We have joined with evil individuals or groups; We have given harmful advice; We have deceived; we have mocked; We have rebelled against God and God’s Torah; We have caused God to be angry with us; We have turned away from God’s Torah; We have sinned deliberately; We have been negligent in our performance of the commandments; We have caused our friends grief; We have been stiff-necked, refusing to admit that our suffering is caused by our own sins. We have committed sins for which we are called רָשָׁע, raising a hand to hit someone. We have committed sins which are the result of moral corruption; We have committed sins which the Torah refers to as abominations; We have gone astray; We have led others astray.

We have turned away from Your commandments and from Your good laws, and we have gained nothing from it. And You are the Righteous One in all punishment that has come upon us; for You have acted truthfully and we have acted wickedly. What shall we say before You, Who dwells on high; and what shall we relate to You Who dwells in the heavens? For everything, both hidden and revealed, You know.

אַתָּה יוֹדֵֽעַ רָזֵי עוֹלָם. וְתַעֲלוּמוֹת סִתְרֵי כָל חָי: אַתָּה חוֹפֵשׂ כָּל חַדְרֵי בָֽטֶן וּבוֹחֵן כְּלָיוֹת וָלֵב: אֵין דָּבָר נֶעְלָם מִמֶּֽךָּ. וְאֵין נִסְתָּר מִנֶּֽגֶד עֵינֶֽיךָ: וּבְכֵן יְהִי רָצוֹן מִלְּפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ ואמותינו. שֶׁתְּכַפֵּר לָֽנוּ עַל כָּל חַטֹּאתֵֽינוּ. וְתִסְלַח לָֽנוּ עַל כָּל עֲו‍ֹנוֹתֵֽינוּ. וּתִמְחָל לָֽנוּ עַל כָּל פְּשָׁעֵֽינוּ

You know the mysteries of the universe, and the hidden secrets of every individual. You search all our innermost thoughts, and probe our mind and heart. There is nothing hidden from You, and there is nothing concealed from Your sight. And so may it be Your will Adonai our God and God of our ancestors, that You pardon us for all our careless sins, and that You forgive us for all our deliberate sins, and that You grant us atonement for all our rebellious sins:

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּאֹֽנֶס וּבְרָצוֹן

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּאִמּוּץ הַלֵּב

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּבְלִי דָֽעַת

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּבִטּוּי שְׂפָתָֽיִם

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּגָלוּי וּבַסָּֽתֶר

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּגִלּוּי עֲרָיוֹת

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּדִבּוּר פֶּה

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּדַעַת וּבְמִרְמָה

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּהַרְהוֹר הַלֵּב

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּהוֹנָֽאַת רֵֽעַ

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּוִדּוּי פֶּה

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּוְעִידַת זְנוּת

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּזָדוֹן וּבִשְׁגָגָה

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּזִלְזוּל הוֹרִים וּמוֹרִים

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּחֹֽזֶק יָד

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּחִלּוּל הַשֵּׁם

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּטִפְשׁוּת פֶּה

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּטֻמְאַת שְׂפָתָֽיִם

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּיֵֽצֶר הָרָע

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּיוֹדְעִים וּבְלֹא יוֹדְעִים

וְעַל כֻּלָּם אֱלֽוֹהַּ סְלִיחוֹת. סְלַח לָֽנוּ. מְחַל לָֽנוּ. כַּפֶּר לָֽנוּ

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּכַפַּת שֹֽׁחַד

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּכַֽחַשׁ וּבְכָזָב

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּלָשׁוֹן הָרָע

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּלָצוֹן

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּמַשָּׂא וּבְמַתָּן

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּמַאֲכָל וּבְמִשְׁתֶּה

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּנֶֽשֶׁךְ וּבְמַרְבִּית

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּנְטִיַּת גָּרוֹן

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּשִׂקּוּר עָֽיִן

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּשִֽׂיחַ שִׂפְתוֹתֵֽינוּ

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּעֵינַֽיִם רָמוֹת

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּעַזּוּת מֶֽצַח

וְעַל כֻּלָּם אֱלֽוֹהַּ סְלִיחוֹת. סְלַח לָֽנוּ. מְחַל לָֽנוּ. כַּפֶּר לָֽנוּ

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּפְרִֽיקַת עֹל

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּפְלִילוּת

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּצְדִיַּת רֵֽעַ

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּצָרוּת עָֽיִן

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּקַלּוּת רֹאשׁ

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּקַשְׁיוּת עֹֽרֶף

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּרִיצַת רַגְלַֽיִם לְהָרַע

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּרְכִילוּת

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּשְׁבֽוּעַת שָׁוְא

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּשִׂנְאַת חִנָּם

עַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בִּתְשֽׂוּמֶת יָד

וְעַל חֵטְא שֶׁחָטָֽאנוּ לְפָנֶֽיךָ בְּתִמְהוֹן לֵבָב

וְעַל כֻּלָּם אֱלֽוֹהַּ סְלִיחוֹת. סְלַח לָֽנוּ. מְחַל לָֽנוּ. כַּפֶּר לָֽנוּ

For the sin we committed before You under compulsion and willingly.

And for the sin we committed before You by callously hardening the heart.

For the sin we committed before You inadvertently.

And for the sin we committed before You with an utterance of the lips.

For the sin we committed before You openly and secretly.

And for the sin we committed before You in sexual immorality.

For the sin we committed before You through misuse of our power of speech.

And for the sin we committed before You with knowledge and with deceit.

For the sin we committed before You by improper thoughts.

And for the sin we committed before You by cheating a fellow person.

For the sin we committed before You with verbal confession.

And for the sin we committed before You by joining in a lewd gathering.

For the sin we committed before You intentionally and unintentionally.

And for the sin we committed before You by insufficient respect for parents and teachers.

For the sin we committed before You by using coercion to harm others.

And for the sin we committed before You by desecrating the Divine Name.

For the sin we committed before You with foolish talk.

And for the sin we committed before You with impurity of the lips.

For the sin we committed before You with the Evil Inclination.

And for the sin we committed before You knowingly and unknowingly.

And for all of these, God of pardon, pardon us, forgive us, grant us atonement.

For the sin we committed before You by forcing someone to give or take bribes.

And for the sin we committed before You by false denial and false promise.

For the sin we committed before You by evil talk and slander.

And for the sin we committed before You by scoffing.

For the sin we committed before You in business dealings.

And for the sin we committed before You in eating and drinking.

For the sin we committed before You by taking or giving interest and by usury.

And for the sin we committed before You by haughtily stretching forth the neck.

For the sin we committed before You with gazing of the eyes.

And for the sin we committed before You by the prattle of our lips.

For the sin we committed before You with haughty eyes.

And for the sin we committed before You with impudence.

And for all of these, God of pardon, pardon us, forgive us, grant us atonement.

For the sin we committed before You by throwing off the yoke of heaven.

And for the sin we committed before You in passing judgment.

For the sin we committed before You by entrapping a fellow person.

And for the sin we committed before You by a begrudging eye.

For the sin we committed before You by lightmindedness.

And for the sin we committed before You by being stiff-necked and stubborn.

For the sin we committed before You by running to do evil.

And for the sin we committed before You by talebearing.

For the sin we committed before You by swearing in vain.

And for the sin we committed before You by unwarranted hatred.

For the sin we committed before You by breach of trust.

And for the sin we committed before You by a confused heart.

And for all of these, God of pardon, pardon us, forgive us, grant us atonement.

Teshuvah

By Sandra Mondykowski-Temple

Just as we ask forgiveness from others, we must learn to forgive ourselves. Sometimes, no one must punish us because we do that job so well to ourselves. Yes, we acknowledge our wrongs and make amends. But do we see the good in ourselves that we strive to see in others? Refusing to forgive ourselves is like holding on to a live wire and asking Hashem to relieve the shock. Let it go.

Seek Sobriety Find Serenity

Rabbi Abraham J. Twerski, M.D. 

“It is not the discovery of our defects that is frightening,

but the discovery of our strengths and our skills,

We discover how much good there is in us

And how capable we really are.

We need to muster all the courage we can

to face how good we really are.

Don’t be afraid to discover the good within yourself.

You will ultimately enjoy it.”

Selichot – Forgiveness 

Having admitted our faults, imperfections, and brokenness in front of each other and the Divine, we now turn to words of forgiveness. May you find comfort in the prayers below. Having laid ourselves bare in the Divine light of this holy day, we now ask that the Good bestow its divine bounty of compassion and mercy to us.

יְהֹוָה יְהֹוָה אֵל רַחוּם וְחַנּוּן אֶֽרֶךְ אַפַּֽיִם וְרַב חֶֽסֶד וֶֽאֱמֶת: נֹצֵר חֶֽסֶד לָאֲלָפִים נֹשֵׂא עָו‍ֹן וָפֶֽשַׁע וְחַטָּאָה וְנַקֵּה: וְסָלַחְתָּ לַעֲו‍ֹנֵֽנוּ וּלְחַטָּאתֵֽנוּ וּנְחַלְתָּֽנוּ

Adonai, Adonai — El rachum v’chanun; erech apayim, v’rav-chesed ve·emet; notzeir chesed laalafim; nosei avon vafesha v’chataah; v’nakeih. 

Adonai, Adonai, Almighty, Merciful, Gracious, Slow to Anger, and Abundant in Kindness, and Truth. Keeper of kindness for thousands of generations, Endurer of iniquity, and transgression, and sin; and Acquitter of those who repent. “And pardon our iniquity and our sin, and take us for Your inheritance.”

סְלַח לָֽנוּ אָבִֽינוּ כִּי חָטָֽאנוּ. מְחַל לָֽנוּ מַלְכֵּֽנוּ כִּי פָשָֽׁעְנוּ: כִּי אַתָּה אֲדֹנָי טוֹב וְסַלָּח וְרַב חֶֽסֶד לְכָל קֹרְאֶֽיךָ

Pardon us our Parent, for we have sinned, forgive us our Ruler, for we have transgressed. “For You, my Master, are good and forgiving, and abounding in kindness to all who call upon You.”

כְּרַחֵם אָב עַל בָּנִים כֵּן תְּרַחֵם יְהֹוָה עָלֵֽינוּ: לַיהֹוָה הַיְשׁוּעָה, עַל עַמְּךָ בִרְכָתֶֽךָ סֶּֽלָה: יְהֹוָה צְבָאוֹת עִמָּֽנוּ מִשְׂגָּב לָֽנוּ, אֱלֹהֵי יַעֲקֹב סֶֽלָה: יְהֹוָה צְבָאוֹת, אַשְׁרֵי אָדָם בֹּֽטֵֽחַ בָּךְ: יְהֹוָה הוֹשִֽׁיעָה, הַמֶּֽלֶךְ יַעֲנֵֽנוּ בְיוֹם קָרְאֵנוּ:

As a parent has compassion on their children so do You have compassion on us, Adonai Deliverance is Adonai’s; upon Your people is Your blessing. Selah! Adonai of Hosts is with us, a stronghold for us is the God of Jacob. Selah! Adonai of Hosts! fortunate is the person who trusts in You. Adonai, deliver us; the Ruler will answer us on the day we call.

Psalms for Yom Kippur

Having offered of ourselves and our ancestors before the Divine, we now take a moment to recalibrate ourselves. We read the beginning chapters of Psalms. It is told that King David wrote these prayers in the middle of the night. The spirit of the Shechinah, the Divine, would enter into his room and a wind would blow across his lyre, waking him to his task. We offer these words for you to meditate over and hope that they will provide the energy you need for the recalibration of your mind and soul.

Psalm 1:1-2:12

Chapter 1:

1Happy is the one who has not followed the counsel of the wicked, or taken the path of sinners, or joined the company of the insolent;

2rather, the teaching of the LORD is their delight, and they study that teaching day and night.

3They are like a tree planted beside streams of water, which yields its fruit in season, whose foliage never fades, and whatever it produces thrives.

4Not so the wicked; rather, they are like chaff that wind blows away.

5Therefore the wicked will not survive judgment, nor will sinners, in the assembly of the righteous.

6For the LORD cherishes the way of the righteous, but the way of the wicked is doomed.

Chapter 2:

1Why do nations assemble, and peoples plot vain things;

2rulers of the earth take their stand, and regents intrigue together against the LORD and against God’s anointed?

3“Let us break the cords of their yoke, shake off their ropes from us!”

4God who is enthroned in heaven laughs; the Lord mocks at them.

5Then God speaks to them in anger, terrifying them in God’s rage,

6“But I have installed My king on Zion, My holy mountain!”

7Let me tell of the decree: the LORD said to me, “You are My son, I have fathered you this day.

8Ask it of Me, and I will make the nations your domain; your estate, the limits of the earth.

9You can smash them with an iron mace, shatter them like potter’s ware.”

10So now, O rulers, be prudent; accept discipline, you rulers of the earth!

11Serve the LORD in awe; tremble with fright,

12pay homage in good faith, lest God be angered, and your way be doomed in the mere flash of God’s anger. Happy are all who take refuge in God.

אַ֥שְֽׁרֵי־הָאִ֗ישׁ אֲשֶׁ֤ר ׀ לֹ֥א הָלַךְ֮ בַּעֲצַ֪ת רְשָׁ֫עִ֥ים וּבְדֶ֣רֶךְ חַ֭טָּאִים לֹ֥א עָמָ֑ד וּבְמוֹשַׁ֥ב לֵ֝צִ֗ים לֹ֣א יָשָֽׁב׃

בכִּ֤י אִ֥ם בְּתוֹרַ֥ת יְהוָ֗ה חֶ֫פְצ֥וֹ וּֽבְתוֹרָת֥וֹ יֶהְגֶּ֗ה יוֹמָ֥ם וָלָֽיְלָה׃

גוְֽהָיָ֗ה כְּעֵץ֮ שָׁת֪וּל עַֽל־פַּלְגֵ֫י מָ֥יִם אֲשֶׁ֤ר פִּרְי֨וֹ ׀ יִתֵּ֬ן בְּעִתּ֗וֹ וְעָלֵ֥הוּ לֹֽא־יִבּ֑וֹל וְכֹ֖ל אֲשֶׁר־יַעֲשֶׂ֣ה יַצְלִֽיחַ׃

דלֹא־כֵ֥ן הָרְשָׁעִ֑ים כִּ֥י אִם־כַּ֝מֹּ֗ץ אֲ‍ֽשֶׁר־תִּדְּפֶ֥נּוּ רֽוּחַ׃

העַל־כֵּ֤ן ׀ לֹא־יָקֻ֣מוּ רְ֭שָׁעִים בַּמִּשְׁפָּ֑ט וְ֝חַטָּאִ֗ים בַּעֲדַ֥ת צַדִּיקִֽים׃

וכִּֽי־יוֹדֵ֣עַ יְ֭הוָה דֶּ֣רֶךְ צַדִּיקִ֑ים וְדֶ֖רֶךְ רְשָׁעִ֣ים תֹּאבֵֽד׃

ב׳

אלָ֭מָּה רָגְשׁ֣וּ גוֹיִ֑ם וּ֝לְאֻמִּ֗ים יֶהְגּוּ־רִֽיק׃

ביִ֥תְיַצְּב֨וּ ׀ מַלְכֵי־אֶ֗רֶץ וְרוֹזְנִ֥ים נֽוֹסְדוּ־יָ֑חַד עַל־יְ֝הוָה וְעַל־מְשִׁיחֽוֹ׃

גנְֽ֭נַתְּקָה אֶת־מֽוֹסְרוֹתֵ֑ימוֹ וְנַשְׁלִ֖יכָה מִמֶּ֣נּוּ עֲבֹתֵֽימוֹ׃

דיוֹשֵׁ֣ב בַּשָּׁמַ֣יִם יִשְׂחָ֑ק אֲ֝דֹנָ֗י יִלְעַג־לָֽמוֹ׃

האָ֤ז יְדַבֵּ֣ר אֵלֵ֣ימוֹ בְאַפּ֑וֹ וּֽבַחֲרוֹנ֥וֹ יְבַהֲלֵֽמוֹ׃

ווַ֭אֲנִי נָסַ֣כְתִּי מַלְכִּ֑י עַל־צִ֝יּ֗וֹן הַר־קָדְשִֽׁי׃

זאֲסַפְּרָ֗ה אֶֽ֫ל חֹ֥ק יְֽהוָ֗ה אָמַ֘ר אֵלַ֥י בְּנִ֥י אַ֑תָּה אֲ֝נִ֗י הַיּ֥וֹם יְלִדְתִּֽיךָ׃

חשְׁאַ֤ל מִמֶּ֗נִּי וְאֶתְּנָ֣ה ג֭וֹיִם נַחֲלָתֶ֑ךָ וַ֝אֲחֻזָּתְךָ֗ אַפְסֵי־אָֽרֶץ׃

טתְּ֭רֹעֵם בְּשֵׁ֣בֶט בַּרְזֶ֑ל כִּכְלִ֖י יוֹצֵ֣ר תְּנַפְּצֵֽם׃

יוְ֭עַתָּה מְלָכִ֣ים הַשְׂכִּ֑ילוּ הִ֝וָּסְר֗וּ שֹׁ֣פְטֵי אָֽרֶץ׃

יאעִבְד֣וּ אֶת־יְהוָ֣ה בְּיִרְאָ֑ה וְ֝גִ֗ילוּ בִּרְעָדָֽה׃

יבנַשְּׁקוּ־בַ֡ר פֶּן־יֶאֱנַ֤ף ׀ וְתֹ֬אבְדוּ דֶ֗רֶךְ כִּֽי־יִבְעַ֣ר כִּמְעַ֣ט אַפּ֑וֹ אַ֝שְׁרֵ֗י כָּל־ח֥וֹסֵי בֽוֹ׃

Yizkor – Remembering Those No Longer with Us 

As we turn to the words of Yizkor, our Memorial Service, we find that, as we have gone through our observance of Yom Kippur, we have been joined in memory by those no longer with us. A tune or a particular reading transports us back to moments with grandparents, parents, children, and friends. These memories are not incidental. They are notes left for us in the prayer book, notes left for us in our thoughts and memories. The following story is told by Yitta Halberstam and Judith Leventhal in their book, Small Miracles: Extraordinary Coincidences from Everyday Life:

This story is about a young Jewish man, Joey Riklis, from Cleveland, Ohio, who goes to visit the Wailing Wall in Jerusalem after his father had died. His father had been a survivor of the holocaust and was an ardent practitioner of his Jewish faith. Joey had rebelled against his father’s faith and the two of them had been alienated for some time. Joey was feeling guilt and remorse over his father’s death and blamed himself for it. Joey had traveled to India and done his share of guru hopping in hopes of finding an alternative to his Hebrew religious heritage. But nothing truly satisfied or filled his spiritual longing. So he went to Israel to explore the heritage that he had formerly spurned. While there he noticed people scribbling notes on small pieces of paper and inserting them into the crevices of the Wailing Wall. Joey asked a young man there what this was about and was told that they were petitionary prayers. People believed the stones were so holy that any requests placed inside of them would be especially blessed. So Joey decided to write his own petition, addressed to his father. He wrote, “Dear Father, I beg you to forgive me for the pain I caused you. I loved you very much and I will never forget you. And please know that nothing that you taught me was in vain. I will not betray your family’s deaths. I promise.” Joey searched for an empty crevice in the Wall to place his petition. There were notes crammed and overflowing all over the place. After an hour of trying to find an empty space he finally found a spot and inserted his small note into the crack. As he did so Joey “accidentally dislodged another that had been resting there, and it fell to the ground.” He bent down and picked it up and was going to put it back when he was overcome by a powerful impulse to open the note and read it, which he did. Here is what Joey read: “My Dear Son Joey, If you should ever happen to come to Israel and somehow miraculously find this note, this is what I want you to know: I always loved you even when you hurt me, and I will never stop loving you. You are, and always will be, my beloved son. And Joey, please know that I forgive you for everything, and only hope that you in turn will forgive a foolish old man.” Signed, Adam Riklis, Cleveland, Ohio.

May we remember those who are no longer with us and see clearly enough in our lives to find the notes that have been left for us in the prayer book and those left for us in in our thoughts and memories.

Yizkor – May God Remember…

‘יזכור’ לקרובי משפחה

יִזְכֹּר אֱלֹהִים נִשְׁמַת (זְקֵנַי וּזְקֵנוֹתַי, דּוֹדַי וְדוֹדוֹתַי, אָחַי וְאַחְיוֹתַי, בָּנַי וּבְנוֹתַי, בַּעֲלִי, אִשְׁתִּי) (שם הנפטר בן שם אביו) שֶׁהָלַךְ לְעוֹלָמוֹ, בַּעֲבוּר שֶׁאֶתֵּן בְּלִי נֶדֶר צְדָקָה בַּעֲדוֹ. בִּשְׂכַר זֶה תְּהֵא נַפְשׁוֹ צְרוּרָה בִּצְרוֹר הַחַיִּים עִם נִשְׁמַת אַבְרָהָם יִצְחָק וְיַעֲקֹב, שָׂרָה רִבְקָה רָחֵל וְלֵאָה, וְעִם שְׁאָר צַדִּיקִים וְצִדְקָנִיּוֹת שֶׁבְּגַן עֵדֶן. וְנֹאמַר אָמֵן

‘יזכור’ למתים על קידוש השם

יִזְכֹּר אֱלֹהִים נִשְׁמוֹת (כָּל קְרוֹבַי וּקְרוֹבוֹתַי, הֵן מִצַּד אָבִי, הֵן מִצַּד אִמִּי) הַקְּדוֹשִׁים וְהַטְּהוֹרִים הֵן שֶׁהוּמְתוּ הֵן שֶׁנֶּהֶרְגוּ הֵן שֶׁנִּשְׁחֲטוּ וְשֶׁנִּשְׂרְפוּ וְשֶׁנִּטְבְּעוּ וְשֶׁנֶּחְנְקוּ עַל קִדּוּשׁ הַשֵּׁם, בַּעֲבוּר שֶׁאֶתֵּן בְּלִי נֶדֶר צְדָקָה בְּעַד הַזְכָּרַת נִשְׁמוֹתֵיהֶם. בִּשְׂכַר זֶה תִּהְיֵינָה נַפְשׁוֹתֵיהֶם צְרוּרוֹת בִּצְרוֹר הַחַיִּים עִם נִשְׁמוֹתֵיהֶם שֶׁל אַבְרָהָם יִצְחָק וְיַעֲקֹב, שָׂרָה רִבְקָה רָחֵל וְלֵאָה, וְעִם שְׁאָר צַדִּיקִים וְצִדְקָנִיּוֹת שֶׁבְּגַן עֵדֶן. וְנֹאמַר אָמֵן

Yizkor for a Relative:

Remember, God, the soul of (my grandfathers and grandmothers, my uncles and aunts, my brothers and sisters, my husband, my wife) (the name of the departed, son [or daughter] of the name of his [or her] father), who went to their world, because I will – without making a vow – give charity for them. In recompense for this, let his [or her] soul be bound with the Binding of life and of God, with the soul of Abraham, Isaac and Jacob, Sarah, Rebecca, Rachel and Leah, and with the other righteous men and women in the Garden of Eden. And let us say, Amen.

Yizkor for Those Who Died for Kiddush Hashem 

(Sanctification of God’s Name)

Remember, God, the holy and pure souls of (all of my male relatives and female relatives, whether from my father’s side [or] whether from my mother’s side), those that were killed, those that were exterminated, those that were slaughtered and burned and drowned and asphyxiated for the sanctification of God’s name, because I will – without making a vow – give charity for the memory of their souls. In recompense for this, let their souls be bound with the Binding of Life and of God, with the souls of Abraham, Isaac and Jacob, Sarah, Rebecca, Rachel and Leah, and with the other righteous men and women in the Garden of Eden. And let us say, Amen.

Reflection After Nietzche

By Peter Hanson

If thoughts are the shadows of our feelings,

always darker, emptier, simpler,

then words are the ghosts of these shadows,

still darker, emptier, forms corrupted,

dreams of clouds and shadows

of clouds spiraling up the sides

of green gray peaks

to become lost in the everlasting sky,

Shades of spirits glimpsed barely,

hoped but not quite understood.

Long ago, the refrains of the psalms ascended,

and the abandoned words became godless praise,

like formula mumbled over a meaningless sacrifice.

Nothing more than dry lightning,

hoped but not quite understood.

Only sometimes recited,

when prayed to the wild and merciless,

do they pull forth the welling within,

as when silent screams become choked sobs of mourning rippling

across the still waters of the valley of the shadow of death.

Words of adoration for hope not quite understood,

and riddled with doubt.

How mourn without tears and timbrels?

How make a joyous noise on a page?

How find peace, or at least contiguity,

without music,

without sound,

without breath?

At the Sounding of the Shofar 

A prayer from Hours of Devotion by Fanny Neuda

Translated and compiled by Dinah Berland

Save the people who know the sound of the shofar,

Who bask in your light, O Adonai,

In the brilliance of your countenance.

Psalm 89:16

How my heart stirs for the shofar’s glorious blast.

Its vibration causes the very sinews of my being to echo.

Its earnest tones call out to me:

Mortal child, take courage! Take courage!

Another year has passed, yet you remain

Stained with old sins, weighed down

With past misdeeds and failings. Purify yourself!

Wash yourself in the waters of innocence.

Set your transgressions aside.

Through fervent hours of prayer to God,

With tears and remorse, shake off your old self.

Enter the threshold of this new year as a new being-

A new person made in the image of God,

A child imbued with innocence and a pure heart.

Enter the new year as a new being-

Made new in the capacity for all that is good and noble,

Made new in the firm intention and commitment

To serve God and to do good for your neighbors,

Made new in sanctifying intent

To strive for freedom, truth, and justice.

As God has spoken:

Cast away all transgressions

By which you have transgressed,

And make yourselves a new heart and a new spirit,

That you may not perish, O House of Israel…

And again the shofar sounds. In the midst of its call

The comforting thought comes to me that you, O God,

Are not only our judge, but also our parent.

You are not only all-just

But also all-merciful and all-compassionate.

You have created and established this awesome day,

This day of remembrance,

As an act of divine parental grace.

You have made it only for our healing and our blessing,

To call forth the human conscience and awaken it

From its passive slumber, from its pettiness,

From the ease of our daily lives and habits-

To shake us into an awareness of our better selves,

Our higher purpose on this earth.

With this though, a comforting light strikes my soul

And I offer my prayerful and hopeful heart to you.

Eitz Chaim Hee by Clifford Shatz

Something to Chew On – Texts for Discussion

May the opportunity to learn Torah and to read  through the texts below offer you a healing of the body, the mind, and the soul, as we move from Yom Kippur into our new year. If you’d like to share your thoughts, questions, or responses to these texts with our community, please click the button below.